PSALM 2
This Psalm is the controversy in divine power; verse 12 is blessing in dependence, to wit, in the Son.
Note that Psalm 2 does not take up the sufferings of Christ in themselves, though we know He suffered — it is the counsel [p. 50] of God in presence of the thoughts of the people and kings to cast His cords away, and Jehovah’s counsel stands in power.
— 2. The heathen rage, and the kings of the earth.
— 4. Yo-shev bash-sha-ma-yim (He that dwelleth in the heavens) Adonai.
Dark as the way of the righteous may seem, i.e., unowned by the world, the Lord owns it; the wicked have a way of their own — the Lord destroys this. This is all Jewish, with hope however before it. Standing up to judgment when God shall arise to judgment, they will stand up with Him — “Blessed be he”. There then comes another question — the heathen, and the anointing, not merely the righteous, for now He is planted in the glory — then the righteous Man, here sitting in heaven.
The Psalmist has the glory of the Lord, His Christ, in His mind, and therefore asks, as from the perception of this, “Why do the heathen rage, and the peoples imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against his anointed”. Note also the wickedness of their will is previously exhibited; compare Psalm 149:7 - 9. They propose the utter rejection of their authority. Then comes the great truth of the identity of Jesus’ and Jehovah’s power — “He that sitteth in the heavens ... Adonai shall have them in derision”. This last is, I doubt not, Christ in governing power — the revelation of Jehovah in power; compare Psalm 110:5 — the great truth, revealed in the New Testament, of Him, even Jesus, at the right hand of the Majesty on high, the right hand of power. But the time is distinctly descriptive; we have bash-sha-ma-yim (in the heavens), and compare this in Revelation. Now although “In the heavens” is a point of faith, in a Jew, specially after the ceasing of manifest presence on the earth, this is brought out here in a special manner; nor am I aware of the expression yo-shev bash-sha-ma-yim (He that sitteth in the heavens) elsewhere, save in Psalm 123 the cry of the Remnant for help at this very time when God does this. Verses 4 and are the thoughts and acts of Adonai, of God from the heavens. Then compare again, Hebrews 8:1, and Psalm 110:5, for yo-shev bash-sha-ma-yim (He that sitteth in the heavens) and Adonai (the Lord) is the great point here; Christianity has revealed it, i.e., how and who.
Then comes the other part of Messiah’s exaltation. The [p. 51] former was moral — this, constituted or rightful glory; He is set King in Zion, the holy mountain. This, I think, is Jehovah’s word concerning Messiah — it is the mountain of God’s holiness, and He is God’s King. He has already spoken of His heavenly glory as Adonai. But “I have anointed my King in Zion, my holy mountain” here is the royalty on earth of Messiah in Zion. But the resurrection must come in, and it must not be supposed that it was without special glory of Person, this royalty in Zion could be, and the decree therefore is declared — Jehovah saith to Jesus “Thou art my Son; this day have I begotten thee”. The Sonship of Jesus, with the Father, is therefore declared and revealed. This is declared in the resurrection, with power, in holiness. So we know now, here is the decree; it is spoken of the Lord, being a Jew, as of Jehovah, but, being to the Son, the Father is revealed. But then follows the inheritance of the heathen, given to Messiah — His request is the plea at once. Blessed is He that asks everything for us! All things are ours, and we Christ’s.
Note, Psalm 1 and 2 are the thesis about Messiah, and Psalm 3 etc. give the condition of Messiah as bringing out the character of God.
In this Psalm we have then, Jehovah and His Christ — the counsels of Jehovah as to Him. The kings of the earth, and peoples would cast off their bands, yet Adonai speaks in wrath to them. The decree then is declared — Jehovah says to Christ: “Thou art my Son, this day have I begotten thee”. He is set up in this position — the King set up in Zion is first set up as Son. So Acts 13; in general it is true, but He is actually set in His place on resurrection, but according to the Spirit of holiness — He was Son, Luke 1:35, Romans 1, here below, Acts 13. It seems to me, in the general sense, Acts 3:26 and chapter 13: 33 (take away “again”), though, as to the moment of application, He was risen now, the Psalms in general present either rejection when manifested according to the Spirit of holiness, or the subsequent presentation of, and insistence upon this claim before the execution of judgment.
The Lord was set up “Son”, according to decree — not yet in manifest power — but really such, when born here below; declared such in power, to faith, by resurrection — rejected, but will, in due time, demand the inheritance. The kings of the earth are counselled to submit, and serve the Lord, and to own the Son thus set up by decree. That a certain general [p. 52] blessing would attend this, although I doubt not, yet it is not the subject of the present position, and demand of Jesus to the Father. The Son in this Psalm is manifested, or testified to, as having been raised up by God.
In John 17 He asks about those who are the Father’s, because He is going to the glory which He had with the Father, with whom (chapter 10) He is one before the world was; and all that is the Father’s is His, and His the Father’s. He has quite done with the world — leaves it as it is, and His disciples in it only that, through grace, it may believe this. But the disciples, and those who believe through their word, are identified with His position in it and the Father, to have His joy perfected in them. He is before the Father, and not set up by the decree — a higher and more glorious place, for it flowed from what He was. And this is what He is always throughout John, and man being a sinner, this is what men reject — Him as entitled by the decree, because He could not but be what He was as manifesting the Father — light and life — and the Son one with Him. This ought to have attracted them, but they saw and hated both Him and His Father. Further, it is evident that, even in the general sense of owning the Son risen and glorified, Jerusalem, or Zion, should have been the centre. There God will set Him King, though in view of that He may call for the submission of the nations to the Son set up by decree, Jerusalem having rejected the testimony of the risen and exalted Son.
The testimony to the Gentiles took quite a new form in the ministry of Paul, which, not as to salvation but ministry, may almost be called a dispensation apart (Ephesians 3:2; Colossians 1:25); the unity of the Body of Christ being the grand basis of the calling which was of heaven, above the Jews, and levelling all, because not Adonai claiming the earth and Zion, but uniting with Himself as speaking from heaven, the saints receiving this testimony. Hence the suspension as to the letter (not as to the Spirit in blessing) of the commission; Matthew 28. And this is why the testimony could be, in general, all mingled together, i.e., of the Apostles at Jerusalem in the latter day, because, while salvation was in the Son at all times, the summons to submit to the Son could be identified with the proofs of His resurrection, or rather afforded by it, distinct from the union with Him which placed the Church in the Son, who was in the Father, and the kingdom altogether in mystery.
[p. 53] All this will be never seen clear till the administration of the kingdom be seen clear — the keys of this were given to Peter; Paul had another service.
Psalm 3 - Psalm 7 I have the general fact of trust in Jehovah when enemies and trouble have multiplied; next, the enmity of the wicked against the Spirit of Christ. But Jehovah has set apart the godly man for Himself. Psalm 5 rests on the sense, in him that is righteous, of the character of God, which must be opposed to the wicked and own him who in righteousness cries to Him. Psalm 6, on the other hand, gives the sense, when Jehovah is looked at for oneself, of having merited rebuke and blame. It looks to being saved from what weighs on it. Psalm 7 looks to being saved from the outward persecutor, on whom judgment will come. But note that Psalm 5 shows how the Spirit of Christ looks, beyond present circumstances, on prophetically; for in David’s time there was no house nor — temple. Circumstances may have given occasion to the expressions in the Psalms, etc., but they go far beyond them.
In these Psalms then, we get the Spirit in which the state of things is met. In Psalm 9, after the exaltation of Christ, we get the historical results as to all Israel, or at any rate Judah. But then this is Jehovah’s intervention, and the judgment of the world. Moreover all the above Psalms are taken up save Psalm 6 which, on the favourable intervention of God, could hot be referred to, for the question raised in it was then necessarily over. It was the inward exercise of soul connected with the outward pressure. The contrast is seen in Psalm 9:13, and Psalm 6:5.
Now Psalm 15 - Psalm 17 answer to Psalm 1 and 2 in this respect, that one gives the character of the Remnant, the two others the purpose and power of God. In Psalm 15 we have clearly the character of those who will be kept for God’s dwelling, and holy hill. Psalm 16 and 17 give the portion of the slain “in the Lord” and “in his likeness”, and Psalm 16, as we know, is directly applicable to Christ. But it is beyond all question that these Psalms apply to the Remnant in trial in the last days; Psalm 9 and 10, indeed all of these Psalms, show it as clearly as possible. But then the use of Psalm 16 by Peter, shows how Christ entered into and took part in these sorrows,
[p. 54] and, as looking to Jehovah as in that position indeed, verse 3 shows His gracious association with them. And note as in verse 11, the Remnant are noticed, and though the Speaker in the Psalm is satisfied, as awaking with God’s likeness, yet salvation from death is supposed and looked for. Psalm 16 takes up clearly His own reference in faith to Jehovah, in view of death, as a faithful One, but as a Man, “My goodness extendeth not to thee”, and says to the saints “In them is my delight”. But it is confidence not sorrow and distress here — John, not Matthew. In Psalm 17 we have the pressure of men; in Psalm 18 the distress of soul from death, though leading to triumph and glory, and that in Israel closes that part.
Psalm 19 begins another teaching, and goes wider — testimony into all the world with that of the law, as heretofore noted, and then Messiah in trouble and exalted of God, beyond death, in life and glory for ever. Then are testimonies — what is before the hearts and eyes of men, each in his own character — Messiah only before those who had eyes to see. Psalm 20, I think, supposes temporal deliverance for the Remnant though Psalm 21 supposes heavenly glory for the Messiah bringing judgment hereafter on His rejectors; Psalm 22 is then, and it stands thus alone, the foundation of universal blessing, in the proper expiatory sufferings of Christ, in His own abandonment by God, yet heard (once He had wrought expiation) from the horns of the unicorns, when He had finished the work. And here is what is essential to its character — He is quite alone. It is evidently totally different. Even in Psalm 20 and 21, though alone, yet He is seen and contemplated by others. It was a sorrow and a hope into which they could more or less enter. It was for their thoughts and feelings; but here He is alone with God, and the expression His own.